tnesses) that there is as fair testimony against, as for the matter
of fact attested; which by inquiry is to be learned, v.g. whether there
was one thousand seven hundred years ago such a man at Rome as Julius
Caesar: in all such cases, I say, I think it is not in any rational
man's power to refuse his assent; but that it necessarily follows, and
closes with such probabilities. In other less clear cases, I think it is
in man's power to suspend his assent; and perhaps content himself with
the proofs he has, if they favour the opinion that suits with his
inclination or interest, and so stop from further search. But that a
man should afford his assent to that side on which the less probability
appears to him, seems to me utterly impracticable, and as impossible
as it is to believe the same thing probable and improbable at the same
time.

16. Where it is in our Power to suspend our Judgment.

As knowledge is no more arbitrary than perception; so, I think, assent
is no more in our power than knowledge. When the agreement of any two
ideas appears to our minds, whether immediately or by the assistance of
reason, I can no more refuse to perceive, no more avoid knowing it, than
I can avoid seeing those objects which I turn my eyes to, and look on
in daylight; and what upon full examination I find the most probable, I
cannot deny my assent to. But, though we cannot hinder our knowledge,
where the agreement is once perceived; nor our assent, where the
probability manifestly appears upon due consideration of all the
measures of it: yet we can hinder both KNOWLEDGE and ASSENT, BY STOPPING
OUR INQUIRY, and not employing our faculties in the search of any truth.
If it were not so, ignorance, error, or infidelity, could not in any
case be a fault. Thus, in some cases we can prevent or suspend our
assent: but can a man versed in modern or ancient history doubt whether
there is such a place as Rome, or whether there was such a man as Julius
Caesar? Indeed, there are millions of truths that a man is not, or may
not think himself concerned to know; as whether our king Richard the
Third was crooked or no; or whether Roger Bacon was a mathematician or
a magician. In these and such like cases, where the assent one way or
other is of no importance to the interest of any one; no action, no
concernment of his following or depending thereon, there it is not
strange that the mind should give itself up to the common opinion, or
render itself to